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The Balkanization of the System: Ernst Jünger and the Endtimes, Part 3

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Ernst Jünger (left) with German legal scholar and author, Professor Carl Schmitt in Paris, 1943

Jünger’s alter ego, the Anarch, should not be surprised at the sight of a new Holy Alliance between the Merchant and the Commissar, between Big Business and the Left. The Left favors mass immigration because immigrants, in its eyes, represent the substitute symbol of the new proletariat. For the capitalist it is also advantageous to bring people from the Third World countries into Europe and America. As Alan de Benoist notes, “big business has reached its hand to the far-left, the former aiming at dismantling of the welfare state, considered to be too costly, the latter killing off the nation-state considered to be too archaic.”

For this reason alone neither the Middle Easterners nor the Africans are to be blamed for the balkanization of Europe and America; rather the System and its politicians, the so-called capitalist “super-class” must be held accountable for the process of balkanization and the coming endtimes of the West. Big business, run by the White oligarchy in Europe and America, seconded by the guilt-ridden post-Christians on the one hand, and followed by the endorsement of racial promiscuity by the Left on the other, only bestow further legitimacy for the arrivals of millions upon millions of non-European new immigrants.

If White Europeans and Americans ever wish to reestablish their own racial sovereignty, they must demystify the first foe: capitalism. Foreign immigration will stop as soon as immigrants find out that the System’s economy has run out of fuel. In the last analysis, the entire legitimacy of the System has rested on the dogma of permanent economic progress. Read more

The Balkanization of the System: Ernst Jünger and the Endtimes, Part 2

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Ernst Jünger (1895 –1998)

Unfortunately, many self-proclaimed White racialists think they can fight the System by violent means. Jünger’s sovereign type of a nonconformist wisely watches from his watchtower and waits for the right moment before he strikes. Perhaps one could learn some lessons from the rebels in the Vendée province during the French Revolution, or from Balkan outlaws during the Turkish occupation stretching from the 16th to 19th century. Those rebellious “sovereign individuals” lived as peasants one day, but were ready, the day after, to take up arms. In a similar vein, one hundred years ago, the Italian anti-liberal sociologist, Vilfredo Pareto, obliquely suggested how to confront the feelings of uprootedness in the liberal System: “Whoever becomes a lamb, will find a wolf to eat him.” (“Dangers of Socialism,” The Other Pareto (1980, p. 125).

Naturally, that does not presuppose that a nonconformist must leave a life of the wolf all the time in order to beat the System. Only the time flow will tell which figure of dissent best fits a particular historical moment. The sheep’s clothing can sometimes come in handy.

With the approaching endtimes many Europeans and Americans will be compelled to practice the talent of survival regardless of their wolfish or unwolfish nature. For some this may mean borrowing a type of Jünger’s sovereign individual living in the forest, or somewhere on the marble cliffs in Dover or in Colorado, and contemplate passively the horror of the endtimes. For some, that would entail the detachment from all political or tribal ties, yet remaining constantly on the alert against the intruders. Jünger remained his entire life a very circumspect man, a natural born loner, always on his solitary watchtower, always observing in the capacity of a seismographer the approaching endtimes, yet never actively participating in violent activities and never attempting to arrest or roll back the endtimes.

Of course this may pose a moral problem for would-be young White non-conformists who can barely tolerate the mendacity of the System. One can take again the example of Jünger and examine his role during the National Socialist rule in Germany. Very obliquely he explains his rejection of National Socialism in his allegoric and autobiographic novel On the Marble Cliffs. Read more

The Balkanization of the System: Ernst Jünger and the Endtimes, Part 1

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Ernst Jünger (1895 –1998)

It seems that the prognoses about the imminent death of the West were not just a favorite topic of the German philosopher of history Oswald Spengler, the author of the much acclaimed The Decline of the West. In times of great geopolitical disruptions and social polarizations, such as those sweeping now over Europe and the USA, predictions about a pending catastrophe seem to be a cherished subject among countless intellectuals, especially those who portray themselves as traditionalists or nationalists, or even worse, those who are portrayed by their detractors as  White racists or radical right-wingers. In a flurry of philosophical prose dealing with the purported balkanization of the West, and announcing the apocalyptic endtimes, one could single out the name of Ernst Jünger, a late German essayist and novelist, whose name was once associated with the so-called conservative intellectual revolution in Weimar Germany, and who is today eulogized by all sorts of White nationalists and traditionalists as a leading figure in understanding the endtimes of the West.

A subject that also needs some clarification is the word “balkanization,” a word whose lexical and conceptual connotations over the last decades has come to be associated not just with state fragmentation, but also with ethnic and racial turmoil. How could Ernst Jünger and some of his types of “dissenting sovereign individuals” be relevant in understanding and combating unparalleled racial changes that have occurred in Europe and America over the last three decades? As a man of considerable foresight, but also of insight, Jünger contemplated different types of nonconformist individuals—people that stood up to the System at different historical times and in different political environments. However, nowhere in his voluminous work did Jünger envision the racial turmoil which is soon likely to bring Europe and America into a real cycle of chaos. Read more

Ian Morris on Why the West Rules…For Now

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Ian Morris is professor of classics and history at Stanford University. His latest book entitled Why the West Rules — For Now: The Patterns of History and What They Reveal about the Future was published in 2010. The British-born Morris attempts in his book to explain why “the West” has exercised global dominance without parallel in history over the past two centuries. His overriding concern, in this endeavor, is to debunk any “racist theories” that could possibly account for this Western dominance. Morris observes that in the 18th century “Europeans found that they had a problem: but as problems go, it was not a bad one. They appeared to be taking over the world but didn’t know why.” He notes that many Europeans drew the obvious (and reasonable) inference: Westerners were simply superior to other people, claiming that “For 200 years this thought cheered up western imperialists as they battled malaria, mosquitoes, and ungrateful natives, and still has a few champions today. But thanks to two sciences — archeology and genetics — we now know that it is clearly, unambiguously wrong” (p. 33). In making this unwarranted assertion Morris proves himself and the thesis of his book to be clearly, unambiguously wrong. (See also Ricardo Duchesne’s scathing review at Reviews in History.)

Morris writes that “Proclaiming racist theories contemptible is not enough. If we really want to reject them, and to conclude that people (in large groups) really are much the same it must be because racist theories are wrong, not just because most of us today do not like them” (pp. 50–51). A central proposition of his book is that the falsification of the multiregional theory of human evolution by studies of mitochondrial DNA, which supports the “out of Africa” single origin theory of human evolution, debunks any notion that White racial traits played a role in the rise of the West. For Morris, it is axiomatic that “If modern humans replaced Neanderthals in the Western Old World and Homo erectus in the Eastern regions without interbreeding, racist theories tracing contemporary Western rule back to prehistoric biological differences must be wrong” (p. 70). He acknowledges that modern Eurasians share 1 to 4 percent of their genes with the Neanderthals “but everywhere from France to China it is the same 1 to 4 percent.” He notes that other racial groups like modern Africans have no Neanderthal DNA, but that “the implications of this are yet to be explored” (P. 60). Read more

Negroid immigration in Holland: Antilleans and Somalis compared

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Until the 1970s there was no significant Negro presence in Holland. In the 1970s the first wave came from Surinam, in the 1980s the second wave from the Antilles and in the 1990s the third wave from Somalia. Since elites in the media and academic world never tire of saying that mass immigration is beneficial to the receiving country, it is good to put this thesis to the test using publicly available government sources and applying it to Negro migration. As the government uses regions of origin instead of ethnicity, we leave Surinamese out, because this group is composed of Whites, Blacks and Hindus. It is more interesting to use Antilleans and Somalis, because they are ethnically pure groups and they are both Negroid. These groups are particularly interesting because the Antilleans are descendants of African slaves under the White colonial regime. It will come as no surprise that it is common in the media and among intellectuals to claim that the reason for the backwardness of the Antilleans is that they were enslaved by Whites.  On the other hand, this argument fails to apply to the Somalis because they were not brought as slaves from Africa. Read more

Tim Tebow-phobia: Jewish Fear and Loathing of Christianity

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Rabbi Joshua Hammerman has written what I suspect most American Jews feel—that football success for Tim Tebow would be bad for the Jews. Tebow is the very Christian quarterback of the NFL’s Denver Broncos who leads high-profile prayer meetings after football games. Here’s what Hammerman wrote:

People are always looking for signs of God’s beneficence, and a victory by the Orange Crush over the blue-clad Patriots, from the bluest of blue states, will give fodder to a Christian revivalism that has already turned the Republican presidential race into a pander-thon to social conservatives, rekindling memories of those cultural icons of the ‘80s, the Moral Majority and “Hee Haw.” The culture wars are alive and well, and, if the current climate in Washington is any indicator, the motors are being revved up for what will undoubtedly be the most cantankerous Presidential campaign ever. When supposedly well-educated candidates publicly question overwhelming scientific evidence on climate change and evolution and then gain electoral traction by fabricating conspiracies about a war on Christmas, these are not rational times….

If Tebow wins the Super Bowl, against all odds, it will buoy his faithful, and emboldened faithful can do insane things, like burning mosques, bashing gays and indiscriminately banishing immigrants. While America has become more inclusive since Jerry Falwell’s first political forays, a Tebow triumph could set those efforts back considerably.

I admire much of what Tebow stands for. His mom’s decision to risk her own life rather than abort her fetus flies against my own – and Judaism’s – values, but neither am I pro-choice in all cases. His story is so improbable that if he were to win it all, a part of me would be wondering whether there is a Purpose behind it, just as I saw a divine hand in the equally unbelievable Red Sox victory of 2004. And it makes me wonder whether other Jews, the ones who don’t happen to have advanced degrees in religion and a few decades of rabbinic experience, might be even more seduced by this unfolding drama. Will legions of Southern Baptist missionaries hit the college campuses the very next day, spreading this new gospel of Tim? Already there is a “Jews for Tebow” Facebook page.

The above quote was taken from Hot Air (bold-face in Hot Air’s version). The original source  has  been pulled by Jewish Week, suggesting that they are now aware that this is a very regrettable faux pas indeed. Read more

Menachem Mendel Schneerson: The Expedient Messiah, Part 4

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CONTROVERSIES

Criticism of Schneerson, limited among non-Jews mainly to his supremacist views, has been more varied among Jews. Some have questioned his mental competency and his veracity, criticized his professional manners and condemned his theology. Perhaps because they did not believe in the authenticity of Schneerson’s mid-life born again experience, many senior non-Lubavitch Chassidim opposed or took a neutral stance toward him throughout his reign. In an interview conducted on Israeli television shortly before Schneerson suffered a debilitating stroke, two years before his death, an important Orthodox Israeli philosopher, Yeshayahu Leibowitz, was asked what he thought of the Rebbe’s messianism. Leibowitz’s response was characteristically sarcastic: “There is only one thing that I cannot figure out about this man[Schneerson], and that is whether he is a psychopath or a charlatan. This is the only thing I just cannot decide—this kind of degeneracy, of phony prophets and false messiahs, is as ancient as Israel itself.”

A tenet in the shared code of professional behavior among Reform and Conservative rabbis and congregations includes the principle that one does not solicit members of each other’s congregations, regardless of synagogues or affiliation. Chabad, however, ignored this tenet. Indignant that Chabad was apparently proselytizing members of their congregations, the associated clergy of Pittsburgh congregations stated in a righteously indignant declaration:

We believe that people have a right to belong to the religious institutions that they desire without being called, visited or solicited to leave and support other places of worship and learning. Sadly, it has been the experience of several Reform congregations in the Pittsburgh area that the connections between congregants and rabbi are not always honored by those who speak on Chabad’s behalf. This has led to disruptions in congregational life, to ill feeling and needless strife. (See here)

The general Jewish community has been amused or indifferent to the proclamation by Lubavitch that Jewish belief requires belief in the messiahship or even the divinity of the Rebbe. Soon after his death members of Chabad-Lubavitch in fact were divided into two categories: the “Elokists” who believe that Schneerson is God and the “Mishichists” who hold that he is the messiah. Needless to say, some Jewish professors of theology interpreted this belief to be heretical and idolatrous and were thus in a quandary. They admitted that Schneerson’s success could not be denied: after all, he established a worldwide empire of followers, spread Orthodoxy to places where it had never been known, and established a most effective fund raising organization. To criticize him would be interpreted as an attack on his achievements.

Many Jews who are not Orthodox and maybe not even very observant praise Chabad and continue to fund its activities. They admire Chabad’s institution building, the devotion and selflessness of its emissaries, and its bold representation of Judaism in the public square. In addition, they carry with them nostalgia for their east European past and a sense that Lubavitch is the most authentic version of historical Judaism still extant. Finally, though perhaps not devout themselves, they hold the conviction that Orthodoxy is the firmest guarantor of a Jewish future.[33]

Though finding fault with Schneerson might be construed as an assault on his reputation and accomplishments, many non-Orthodox Jewish theologians, nevertheless, have been concerned about the similarities of Chabad messianic theology to Christology which they fear causes it to be heretical and even apostatical. To claim the messiahship of the Rebbe undermines the first line of defense against Christian missionizing, which has been that Judaism cannot accept a messiah who dies in the midst of his redemptive mission. Lubavitch texts after Schneerson’s death contain references to essence, omniscience, and omnipotence—all Christian concepts. With the decline of a pervasive Christian threat, familiarity with messianic texts and sensitivity to messianic deviationism has waned to the vanishing point even among learned Jews. Read more